then is his idea of what infinity is wrong. Infinity is quality, and the capacity to thus create is essential to it. All that the Reason requires is, that the finite be created by and wholly dependent upon the infinite Person; then all the relations and conditions are only _improper_,--such as that Person has established, and which, therefore, in no way diminish his glory or detract from his fulness. When, then, Mr. Mansel says, "A consciousness of the Infinite, as such, thus necessarily involves a self-contradiction, for it implies the recognition, by limitation and difference, of that which can only be given as unlimited and indifferent," it is evident that he uses the term infinite to express the understanding-conception of unlimited amount, which is not relevant here, rather than the reason-idea of universality which is not contradictory to a real distinction between the Infinite and finite. There is also involved the unexpressed assumption that we have no knowledge except of the limited and different, or, in other words, that the Understanding is the highest faculty of the mind. It has already been abundantly shown that this is erroneous,--that the Reason knows its objects in themselves, as out of all relation, plurality, difference, or likeness. Dropping now the abstract term "the infinite," and using the concrete and proper form, we may say: We are conscious of infinity, _i. e._ we are conscious that we see with the eye of Reason infinity as a simple, _a priori_ idea; and that it is quality of the Deity. 2. We are conscious of the infinite Person; in that we are conscious, that we see with the eye of Reason the complex _a priori_ idea of a perfect Person possessing independence and universality as qualities of his Self. But we are not conscious of him in that we exhaustively comprehend him. As is said elsewhere, we know that he is, and to a certain extent, but not wholly what he is.